... Epitome troporum ac schematum et grammaticorum & rhetorum, ad authores tum prophanos tum sacros intelligendos non minus utilis quam necessaria

ma. Verg. Let him who does not hate Bavius love your songs,
Maevius, that is, he who embraces Bavius, the bad poet,
let him also kiss Maevius, the worse poet. The same,
And let the same yoke foxes and milk hegoats: this is,
let him do absurd things and those which are against nature.
Mancinellus:
Whatever is brought forth facetiously without rusticity,
The figure itself is said to be Asteismus.

6 Mycterismus Μυκτηρισμὸς sneering, is indeed a simulated but not hidden derision: which Persius calls suspending the nose: and it is shown more in gesture than in words, and it is made when we disdain something with a suspended nose. For Μυκτὴρ (by the authority of Julius Pollux) signifies the nose: Whatever therefore is said by laughing with contracted nostrils is Mycterismus.

A fox is by no means an animal but something. Vers. pre: Tongue... they are seen to be able in this manner in books of musical jokes which are commonly called facetiae.

Soon with a suspended nose someone is mocked by being clever.

Inclined towards the breast.

We love laughter, sometimes when we are truly disdaining, we condemn, we do what is worthy of resolution. See. Rod: Agi

ch. 21.

Pronunciation among the rhetoricians is not a simple utterance of words, but the accommodation of the voice to the subject matter as of the speech, likewise also gesture; rhetoric is indeed Elocution, and these are to be pronounced with strength, and then with a thick voice.

A small ink blot or mark near the margin of the text.

Diafyrmus Διάσυρμος disparagement, is elevation or Mockery, when indeed as we play, we dissolve those things which are said by our adversaries: such is that whole place in the Murenian speech against Sulpitius concerning Civil Law.

7 Antiphrasis ἀντίφρασις, is when a word or some sentence is understood through the contrary, as war which is least good.
Mancinellus:
Antiphrasis is a word signifying contrary things by saying.
Hence we say the Fates Parcae, because they know how to spare no one.
It differs from irony, Diomedes testifies, because the latter changes the affection and signification by pronunciation, but the former denotes by the diversity of the persona or thing, as if one calls Gnanus an Atlas, "A fine fellow" Ein grad gesell, when he stands on a tripod, he looks into the pot. Or if you say a girl blacker than an Ethiopian is very fair, as